DOCSLIB.ORG

Origin, Development and Contribution of the Satra in Assam

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Origin, Development and Contribution of the Satra in Assam Journal of Xi'an University of Architecture & Technology ISSN No : 1006-7930 Origin, Development and Contribution of the Satra in Assam Utpal Narayan Goswami Research Scholar Cotton University Guwahati-1 Abstract: Satra means the Neo Vaishnavite monastery in Assam. Srimanta Sankardeva was a Vaishavite scholar. In 15th Century he initiated the movement called Neo-Vaishnavite movement. It is also a religious movement it is called ‘Ek Sarana Naam Dharma’. Before the Sankardeva there were no cultural unity Assam the Vaishnava Satras had attracted the isolated classes of society and under the direct patronage of Satras they had been able to form of unity in one platform. So Satra is an important Institution for Assamese people. The objective of the paper is to analyse the Satras in Assam which is called Sattriya Culture. Keyword : Satra, Sankardeva, Culture, Structure, Type, Contribution. Objectives: The objectives of this paper are to study the cultural structure and development within the Satras and the impact of the Neo-Vaishnavite movement and Satra Institute of the Assamese Society and also studying about the system of Satra in Assam. Scope : Satra is an institute of civilization of Assamese society. The scope of the study is continued to the main article. Methodology: The research paper based on records of both primary and secondary sources. The data were basically collected from the sources like Book, Journals, Souvenirs and Magazines, oral and investigation, discussion have also been used together information. Introduction: The Satras were an institute of the neo-vaishnavite movement by Srimanta Sankardeva. ‘Satra’ word origin from ‘Satapath Brahman’ and other Veda’s. It was a system of Meditation. But in Neo-Vaishnavite movement period’s Satra is a fully Devotional Institute. The first Satra was set up by Srimanta Sankardeva at Bordowa in about 1494 AD. After that Madhabdeva, Damodardeva, Harideva, Gopaldeva expend this Institute. Madhabdeva and Damodardeva gave a definite shape to the structural and organizational aspects of this institution. After that more about thousand Satras were established is different part of Assam. This Satra words basically mean by two words ‘Sat’ and ‘tra’. ‘Sat’ means ‘truth’ and ‘tra’ relief. So it is the holy place where honest and religious people assemble very traditionally to discuss Baishanava related religious topic. Satra like Buddhist residence ‘Monasteries’ where the Monk or Saint live and search the essence of religion the believed. This institute always gave an Ideal and very peaceful atmosphere in the society. But Satra is not only a platform of religion purpose. It is also a Multi-Dimensional Institute. Satra were organized by the great reformer for the Volume XI, Issue X, 2019 Page No: 116 Journal of Xi'an University of Architecture & Technology ISSN No : 1006-7930 cultivation and expansion of the ideals of the Neo-Vaishnavism. Satras worked variety side as centers of religious learning, residential school, cultural promoting and others. Origin and Development of the Satra: The origin of the Satras is the term from ‘Hrick Beda’ and ‘Satapath Brahman’. In Assam the Satra Institution is associated and merged in the Socio-cultural structure of the society. It is started from Neo-Vaishnavite movement. At that time means 15th century it was a religious sitting, where the Monks are discussion Krishna and Ramleela. But in course of time it emerged developed institution with a certain structure in definite location. At first Satra developed at Bordowa and Barpeta. After that it is developed mainly Majuli and other side of Assam. “The Satras are generally situated in a spacious and peaceful environment full of natural beauty and away from the Rubbub of life. During the time of Sankardeva-Madhabdeva, it was established on the bank of the rivers. The entire Satra precinct is a large area barricaded with strong walls and equipped with batchara, manikut or bhajghar, doul and hatis.”1 Structure of Satra: The structural pattern of a Satra is marked by the existence of a Namghar, a manikut, a karapat and two to four rows of hatis. The centre of all religious activities of a Satra is the namghar.2 “At beginning time, Satra has not a specific form like today. In early stage, Sankardeva and his disciples built a devag (ha, where religious discussion took place leaded by him). After the discussion, Sankardeva distributed prasada to his disciples like naimiea forest where fruits were distributed to the stages. According to Charitputhi, in the time of Madhabdeva and Damodardeva, Satra has taken the present shape. There four components are regarded as essential in Satra Institution.”3 (i) Namghar : Namghar, it is also called Kirtanghar. It is the large prayer hall. The main activities of the Satra are performed in Namghar. The size of a namghar no any permanent rules it is depend upon the number of disciples it has to accommodate. It becames the venue for congregational chanting of prayers or nam- prasang, singing of Borgeets or classical devotional songs composed by Srimanta Sankardeva and his disciple Madhabdeva and enactment of Bhaonas on various occasions. Namghars were introduced in Assam by the Vaishnavite Saint Sankardeva for Assamese people where they can culture and practice naam (devotional songs) and Bhakti of God (devotion). He established the first Namghar at Bordowa in Nagaon district. In maintaining discipline order and morality of the villagers, the namghar have been playing a prominent part during the last four hundred and odd years.4 According to Charitputhi at the early stage Namghar construction of Barpeta Satra’s wall were setup with bamboo and woods. And another Barpeta Kirtanghar also made by the same materials. But Barpeta Satra’s Kirtanghar or Naamghar setup was the same size of Vrindavani Vastra. Which size was 220 feet length and 60 feet width, Naamghar words basically mean by the two words ‘Naam’ and ‘ghar’. Naam means prayer of God Lord Krishna and Ghar means Hall. Volume XI, Issue X, 2019 Page No: 117 Journal of Xi'an University of Architecture & Technology ISSN No : 1006-7930 (ii) Manikut : Manikut also known as ‘Bhajghar’. It is an actually a house of the jewel. Manikut is the actual shrine where the Guru Asana (Sacred throne) or the idol of the deity or the sacred scripture is kept. Besides, all the valuables and jewels of the Satra and precious things dedicated to the deity are preserved in the Manikut. Unlike the Naamghar, the manikut is smaller in structure and is not open to all.5 Manikut is also called Debagriha. Because ‘Deba’ means Lord. Another word Bhajghar. The word Bhaj means bent like the snapped branch of a tree or like familiar. ‘Bang’ the curved and bent pole for carrying loads on the shoulder. The fact that the ‘Bhajghar’ is still in common use amongst the Assamese people, specially with reference to the house in which the god of the vaisnava Satras is housed, is perhaps ample proof in support of the argument. A ‘Bhaj-ghar’ is freshly thatched with the common …(a kind of thatch) grass.”6 (iii) Batchara : Batchara is also called Karapat. Batchara is the entrance of a Satra is usually marked by a small gate. The word Batchara means two words. ‘Bat’ means path or road ‘Chara’ means small house like gate. The special Bhakat or anyguests are received at that place. (iv) Hati : Hati means rows or set of the residence area for the monksor bhakats. “Centering round the manikut and the namghar exist four rows (sometimes two) of residential huts intended for clerical devotees. These four rows of huts are known as Cari-hati. Word hati is derived from Sanskrit hatta, meaning a market or a fair. To each devotee is allotted a hut consisting one or more rooms according to his status and need.”7 The individual huts (Bhakat’s own space, baha), having a common verandha joining the length from one end to the other are allotted to the devotees according to their need and status in the Satriya hierarchy. The different Satra store-rooms e.g. the dhanbharal and chaul bharal are generally situated close to the hatis. (Malakar, Dhrubajyoti – Research Paper) The Bhakats are living in the Satras under the rules and regulation of Satras, which is supervised by Satradhikar. Types and Division of Satras : Starting of the Satras in Assam only one type of Satra. After that four types of Satra establishments are found. First type of Satra, which is purely monastic in nature. Second type of Satra, which fully all member or householder follow grihasthi. Third type of Satras, Satradhikar and Deka Satradhikar remain as celibates, but they have relation with family. The fourth type of Satras is combined life. They are living with two styles. Where Adhikar and Deka Adhikar are married but devotees consist of both celibates and non-celibates. Actually this a pattern of satriya lifestyle. These all type preserve the satriya culture is own style.7 After the death of Sankardeva’s Satra were developed by four division or section. At first it is divided into two sect. Mahapurushiya and Damodariya. But it is enlarged to four sect or division like – Brahma Sanghati, Nika Sanghati, Purusa Sanghati and Kala Sanghati. Sanghati means association or organization. Volume XI, Issue X, 2019 Page No: 118 Journal of Xi'an University of Architecture & Technology ISSN No : 1006-7930 (i) Brahma Sanghati : This Sanghati created by Damodardeva. Damodardeva observed some Vedic rites and rituals. Brahma Sanghati represents mainly Vedic related culture with Sankari Philosophy. Harideva also with him. Actually Brahma Sanghati originally constituted by Damodardeva was later on joined by Harideva, the followers of Yadumoni and some other Satras with Brahman abbots. The Auniati Dakhinpat, Garamur and Kuruwabahi Satras became the richest and most influential Satras of Brahma Sanghati.8 Brahma Sanghati mainly depend on the ‘Deva’.
Load more

Recommended publications
  • Project Information Brief
    Assam Tourism Development Corporation Limited REQUEST FOR PROPOSAL (RFP) Volume II: Project Information Brief SELECTION OF DEVELOPER FOR DEVELOPEMNT/UPGRADTION, OPERATION AND MANAGEMENT OF MAJULI CLUSTER OF TOURISM PROPERTIES IN ASSAM August, 2017 Managing Director Assam Tourism Development Corporation Limited Asom Paryatan Bhawan, A K Azad Road, Paltan Bazar, Guwahati- 781008, Assam, India Phone: +91-361- 2633654 Fax: +91-361- 2738620 Website: www.assamtourismonline.com Email: [email protected] / [email protected] CLUSTERING OF TOURISM PROPERTIES OF ASSAM 1. Background Assam is known for its bountiful wildlife, archeological sites and tea plantation. The lush green nature, heritage, wildlife and rich cultural background has vast potential for the sustainable development of tourism industry. The state offers ample opportunities for adventure loving tourists and random visitors because of its undulating tea gardens and green forests, natural scenery, rich wildlife and places of pilgrimage in and around the state. Apart from these, the state is a store house of medicinal herbs and plants, ornamental fishes, exotic plants along with serene and idyllic places However, there seems to be a gap between the existing potential and the actual being tapped. The Government of Assam as such has declared ‘Tourism as an Industry’ and has brought out a Tourism Policies with package of incentives, concessions and subsidies for development of tourism infrastructure in the State. The focus is to develop tourism infrastructure so as to attract tourist to the state and make tourism one of the leading industry of the state by dint of its potential The onus of promoting and developing tourism has been entrusted on Assam Tourism Development Corporation (ATDC) which was set up in June 1988 under the Companies Act of 1956 with the objective to boosting tourism in the state has been developing and managing infrastructures and tourist amenities across the state.
    [Show full text]
  • Leadership Lessons from Satra Institutions of Assam and Their Applicability in Modern Organisations
    International Journal of Engineering Research and Technology. ISSN 0974-3154, Volume 12, Number 12 (2019), pp. 2262-2268 © International Research Publication House. http://www.irphouse.com Leadership Lessons from Satra Institutions of Assam and their Applicability in Modern Organisations Satyakam Dutta1*, Dr. Monoj Kumar Chowdhury2 1Research Scholar, Department of Business Administration, Gauhati University, India. ORCID: 0000-0002-4117-8791 2Professor, Department of Business Administration, Gauhati University, India. Abstract Mahapurush Srimanta Sankardeva along with his most decorated pupil Shrishri Madhavadeva and was propagated The Satras have been the bed-rock of Assamese civilization after their deaths, through the distinctively unique institutions for more than 400 years now and have continuously provided of the Satra (Vaishnavite monasteries, literally meaning, the various communities and tribes that comprise the land and “Holy areas”) and its offshoot, the Namghar (community people of Assam, a unifying heritage, tradition, and a common prayer halls). These institutions have become bedrock of culture. The Satras have evolved over a long time and have Assamese culture and heritage, uniting the Assamese people their ideologies refined over the period. And therefore it across castes and tribes. The Neo-Vaishnavite movement becomes pertinent to analyse leadership lessons that can be brought about renaissance in Assam. The movement was relevant to the Satra institutions and their longevity. Modern unique in the sense that unlike other reformers in the rest of organisations, with all their pomp and show, cannot usually India during those times, Srimanta Sankardeva’s Neo- survive beyond hundred years, but Satras have existed for a Vaishnavism rested not on a discursive reasoning and abstract much more extended period.
    [Show full text]
  • Positioning of Assam As a Culturally Rich Destination: Potentialities and Prospects
    International Journal of Humanities and Social Science Invention (IJHSSI) ISSN (Online): 2319 – 7722, ISSN (Print): 2319 – 7714 www.ijhssi.org ||Volume 9 Issue 3 Ser. IV || Mar, 2020 || PP 34-37 Positioning Of Assam as a Culturally Rich Destination: Potentialities and Prospects Deepjoonalee Bhuyan ----------------------------------------------------------------------------------------------------------------------------- ---------- Date of Submission: 22-03-2020 Date of Acceptance: 08-04-2020 ----------------------------------------------------------------------------------------------------------------------------- ---------- I. INTRODUCTION Cultural tourism has a special place in India because of its past civilisation. Among the various motivating factors governing travel in India, cultural tourism is undoubtedly the most important. For any foreigner, a visit to India must have a profound cultural impact and in its broader sense, tourism in India involves quite a large content of cultural content. It also plays a major role in increasing national as well as international good will and understanding. Thousands of archaeological and historical movements scattered throughout the country provide opportunites to learn about the ancient history and culture. India has been abundantly rich in its cultural heritage. Indian arts and crafts, music and dance, fairs and festivals, agriculture and forestry, astronomy and astrology, trade and transport, recreation and communication, monumental heritage, fauna and flora in wildlife and religion play a vital role in this type of tourism. Thus, it can be very well said that there remains a lot of potential for the progress of cultural tourism in India. Culturally, North East represents the Indian ethos of „unity in diversity‟ and „diversity in unity‟. It is a mini India where diverse ethnic and cultural groups of Aryans, Dravidians, Indo-Burmese, Indo Tibetan and other races have lived together since time immemorial.
    [Show full text]
  • The Charismatic Authority of Sankardeva and Routinization of His Charisma: a Weberian Analysis
    INTERNATIONAL JOURNAL OF SCIENTIFIC & TECHNOLOGY RESEARCH VOLUME 9, ISSUE 03, MARCH 2020 ISSN 2277-8616 The Charismatic Authority Of Sankardeva And Routinization Of His Charisma: A Weberian Analysis Bedanta Bikash Bora Abstract: The theory of authority is at the heart of the sociology of Max Weber where he focusses on the historical shifts in the exercise of power. The third type of authority explained by Weber is the theory of charismatic authority where he talks about the charismatic powers of different personalities like prophets, heroes in wars, religious leaders etc; by dint of which they are considered superior to the ordinary people. This paper attempts to experiment this celebrated theory in the life and legacy of Sankardeva, a 15th century polymath who founded the vaishnavism in Assam and propounded a reformed version of Hinduism. His eternal charisma on the Assamese society in many ways corresponds to the theory of Weber. The notion of the recognition of validity of charisma, the concept of felt duty, the emancipator and revolutionary spirit of charisma and repudiation of the past- can be very easily attributed to the charismatic personality of Sankardeva. Weber also talks about the routinization of charismatic personality i.e. the demands placed on the charismatic personality while settling the crisis of succession, validation of the positions of authority, social status and the economic priviledges of the subjects, and the demand of giving it an administrative apparatus; which clearly corresponds to the routinization of charisma of Sankardeva after his death in the form of shifting of the authority to his favourite disciple Madhavdeva and in increasing bureaucratization of the Sattra institutes.
    [Show full text]
  • Namghar’ with Monuments in South East Asia
    ISVS e-journal, Vol. 5, no.2, June, 2018 A Comparative Visual Study of Design Elements of Social Cultural Institutions, ‘Namghar’ with Monuments in South East Asia Charu Monga, Amarendra Kumar Das Department of Design, Indian Institute of Technology, Guwahati, India Abstract Namghar is an important socio-cultural institution, which plays a significant role in bringing together diverse communities especially from urban and rural areas as well as those who had fled to Assam from different South East Asian countries in the past. Many studies have shown the influence of East Asian Countries in Assamese music and culture. However, studies looking at the influences of other countries on the design elements of Namghar are hard to find. The objectives of this study are to provide visual documentation of design elements of Namghar and other institutions in South East Asia and to compare and discuss any differences in forms among them. One monument each from Vietnam, Indonesia and Thailand was selected for a comparative study. Field observations using a high-resolution camera were made. It was found that though the outer forms of design elements of these social- cultural institutions are different, their symbolism and significance have profound similarities. Moreover, the influence on design elements of Namghar is related to Hinduism and also historical movement of tribes from Nagaland and Ahom kingdoms. While monuments in Indonesia are closely related to Hinduism, those in Bangkok and Vietnam appear to be influenced by Buddhist and Chinese architecture respectively. This comparison will help to preserve heritage, respect and promote culture and also any further re-design under rapid urbanization.
    [Show full text]
  • Gayan-Bayan of the Mayamara Satra
    Volume-04 ISSN: 2455-3085 (Online) Issue-02 RESEARCH REVIEW International Journal of Multidisciplinary February -2019 www.rrjournals.com [UGC Listed Journal] Gayan-Bayan of the Mayamara Satra Jayanta Gogoi Independent Researcher, Bihpuria, Assam (India) ARTICLE DETAILS ABSTRACT Article History The origin of the Gayan-Bayan in the Mayamara Satra might be traced back to its founder Published Online: 10 February 2019 Sri Sri Aniruddhadeva (1553-1626), who composed more than one hundred and eighty two gits (lyrics) giving for each of them the particular raga or melody in which it is to be Keywords performed. But the present form of performing the gits through dance and playing of Gayan-Bayan ,Sri Sri Krishnadeva, Mridarga‟ (a kind of drum), and Bhortal (cymbal) is said to have been introduced by the Mayamara Satra, Phulam Namghar and second Adhikar Sri Sri Krishnadeva. This saint founded a religious establishment popularlly Mridarga. known as Phulam Namghar within the campus of his Khutiapota Satra near Jorhat. After a * few years, the Phulam Namghar became famous as the centre of learning of Mayamara Corresponding Author Gayan-Bayan. In couse of time, this type of Satriya music and dance began to spread to all Email: srgjg59[at]gmail.com Mayamara societies consisting of different castes, communities and tribes of Assam. So, it can be assumed that the Gayan Bayan had originally started in Satra and hence it can be accepted as an element of Satriya culture of Assam. 1. Introduction tals (rhythms) and mats (tone), it is not easy to participate in The orchestral band or Gayan-Bayan of the Mayamara the Gayan- Bayan of Mayamara Satra without proper Satra performed in certain religious functions of the Mayamara knowledge and practice under the full guidance of a well Vaishnava societies has its owm importance in the field of experienced oja.
    [Show full text]
  • A Critical Review of Saint Madhavadeva's Nam-Ghosa
    Journal of Xi'an University of Architecture & Technology ISSN No : 1006-7930 A CRITICAL REVIEW OF SAINT MADHAVADEVA’S NAM-GHOSA Bhupen Gogoi Reseach Scholar, Dept. of M.I.L. & L.S., Gauhati University, Assam. India, 781014 Abstract : Nam-Ghosa is the best writing by Madhavadeva. It contains thousand (according to some books of collections thousand and one) verses. Nam-Ghosa has made a remarkable contribution in the context of propagation and spreading of the New Vaishnavism or Ek Sarana Nam Dharma. Nam-Ghosa can be divided into three parts as the gospel of Nam-Dharma or the New Vaishnavism, poetic expression of detached devotional feelings and the appreciation of the qualities of Lord Vishnu and his various names. Madhavadeva got true savour of devotion by the grace of his preceptor Sankardeva. Madhavadeva has offered his honour and devote to Sankardeva for several times in Nam-Ghosa. In this book Madhavadeva has suggested easy way to offer devotion to Lord Krishna or Vishnu. The main philosophy of Nam-Ghosa is based on Vedanta Philosophy. According to Nam-Ghosa people should be devoted to Lord Krishna only when he can be able to come out from selfishness and after that he can be able to reach Krishna Dham - the final destination of a soul. Key words : Madhavadeva, Nam-Ghosa, Devotion, Guru, God, Philosophy. INTRODUCTION : Madhavadeva was an ardent disciple of his preceptor Sankardeva. Sankardeva introduced the new vaishnavism in the 15th century in Assam. For spreading the religion Madhavadeva worked very hard to help his preceptor and he became as a shadow of Sankardeva.
    [Show full text]
  • Knowledge Management System of Srimanta Sankardeva and His Research Methods
    KNOWLEDGE MANAGEMENT SYSTEM OF SRIMANTA SANKARDEVA AND HIS RESEARCH METHODS Dr. Hari Charan Das Chief Editor, Global Research Methodology Journal www.grmgrlaranya.com E-mail: [email protected] Abstract: Vaisnava Saint of Assam Srimanta Sankardeva (1449-1568) was not only the spiritual leader of Medieval Assam but also a Research Scholar. He searched knowledge by following methodologies like ‘literature search’, ‘observation’, ‘experimental method’, ‘analytical method’ etc. He applied his research findings in his creative works of literature, culture and social reform with spiritual as well as scientific attitude which is the back bone of today’s modern Assamese society. The ‘Satra’ and ‘Namghar’ established by Srimanta Sankardeva are not only religious institutions but also the institutions of Knowledge Management. The libraries of Satra institution still reflect the quality knowledge management system of Srimanta Sankardeva. The Main Points Srimanta Sankardeva was also a research scholar and knowledge manager He organized a Knowledge Management System which includes production, collection, dissemination and preservation of knowledge He followed the research methods like literature search, experimental method, observation method, survey method, case study method etc. He had clear objectives of his research with great social relevance He engineered his research findings in creative activities and social reform Srimanta Sankardeva’s Knowledge Management System is still relevant in modern society 1. Introduction “There is no other [thing] sacred than knowledge……. Everything starts from knowledge and everything ends in knowledge” (Bhagavad Gita). Knowledge is regarded as sacred by the Indian society and searching knowledge is regarded as most noble work. ‘Simple living and high thinking’ was the ideal attitude of knowledge activists of ancient time.
    [Show full text]
  • Cashstrapped Jet Cuts More Domestic Fl
    https://t.me/TheHindu_Zone_official EEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEE THE HINDU COIMBATORE FRIDAY, MARCH 22, 2019 NATION 7 EEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEE Enforcing a ban will not end the menace of stubble burning, say researchers (for straw management) or ing. The Environment Minis­ about ₹5,000 an acre, as abstain from burning, said ‘Farmers must be enforcing the State­led ban ters of these States as well as The Hindu has previously Dr. Friedrich. On average, educated on its on the practice — are unlike­ top officials at the Centre de­ reported. the input costs of farmers ly to solve the problem. clared a “zero tolerance” who burned straw were monetary costs’ Farmer cooperative policy on the burning of Mixed results about ₹40,000 per acre and JACOB KOSHY groups — a key link between stubble, which has been es­ However, the success of those who didn’t about NEW DELHI
    [Show full text]
  • Chapter Iv Vaisnavism and Satra Institution in Assam
    CHAPTER IV VAISNAVISM AND SATRA INSTITUTION IN ASSAM The vaisnavite movement of Assam initiated by Shri Sankaradeva during the last part of fifteenth century of Christian era is remarkable for the religious and social life of medieval Assam. Its impact on religion, literature, fine arts and social life of Assam, particularly on the Brahmaputra valley is indeed great. Now the details of vaisnavism are discussed below- Vaisnavism “Vaisnavism is the cult of worshipping Vishnu as the supreme deity in any one of his several forms. Later on vaisnavism was known as neo-vaisnavism, which had been propagated in the 15th 16th centuries onwards, stress was laid on bhakti and on the singing of prayer songs than on other priestly rituals” (Sarma, 1990: 327). The bhakti movement or the ekasharaniya-naam-dharma (religion to supreme devotion to one God) initiated by Sankaradeva towards the end of the 15th century reflects the religious, social and cultural history of the population of Assam (Nath, 1988: 306). Bhakti (a way to attain Holy Communion with God through devotion) movement was started by Sankaradeva at Bardowa which is situated at the middle of Assam. There after it spread throughout Assam, particularly in the Brahmaputra valley. Sankaradeva the father of this movement had to travel from one place to another place to avoid complexities that developed in the society in the course of his movement. This indirectly helped in the spread of his religion. This movement bred new ideas and institutions which upsurge religion, culture and other parameters. a) Vaisnavism in India: A social reform movement swept across India between the 12th and 15th century A.D and it was the bhakti movement based on the liberal doctrine of bhakti (Nath ed, 1989: 15).
    [Show full text]
  • Empire's Garden: Assam and the Making of India
    A book in the series Radical Perspectives a radical history review book series Series editors: Daniel J. Walkowitz, New York University Barbara Weinstein, New York University History, as radical historians have long observed, cannot be severed from authorial subjectivity, indeed from politics. Political concerns animate the questions we ask, the subjects on which we write. For over thirty years the Radical History Review has led in nurturing and advancing politically engaged historical research. Radical Perspec- tives seeks to further the journal’s mission: any author wishing to be in the series makes a self-conscious decision to associate her or his work with a radical perspective. To be sure, many of us are currently struggling with the issue of what it means to be a radical historian in the early twenty-first century, and this series is intended to provide some signposts for what we would judge to be radical history. It will o√er innovative ways of telling stories from multiple perspectives; comparative, transnational, and global histories that transcend con- ventional boundaries of region and nation; works that elaborate on the implications of the postcolonial move to ‘‘provincialize Eu- rope’’; studies of the public in and of the past, including those that consider the commodification of the past; histories that explore the intersection of identities such as gender, race, class and sexuality with an eye to their political implications and complications. Above all, this book series seeks to create an important intellectual space and discursive community to explore the very issue of what con- stitutes radical history. Within this context, some of the books pub- lished in the series may privilege alternative and oppositional politi- cal cultures, but all will be concerned with the way power is con- stituted, contested, used, and abused.
    [Show full text]
  • Newsletter - Vol : VII, Issue - 1
    Newsletter - Vol : VII, Issue - 1 President’s message Principal’s message I am delighted with the schools We feel proud to bring the 7th initiative to publish this volume of newsletter ‘Xtasy’ newsletter covering our various before you. The year 2017-18 academic activities, workshops has witnessed spectacular Board and achievements. I am sure that results of the students. The this issue would give the readers s c h o o l o r g a n i z e d v e r y a fair idea about the various successfully the 1 s t Bina academic and co-curricular Chowdhury Memorial Inter-school Borgeet activities of the students. Finally I congratulate the Competition, National School of Drama (NSD) editorial team in bringing out this newsletter. Summer Workshop, for the first time school has trained a team comprising of 80 students for School Bagpiper Marching Band under the guidance of Commandant of 8 t h Assam Police Battalion, Editor’s message Abhayapuri, Goalpara. It gives me immense pleasure in Keeping in the line progressive academic pursuance, bringing out the VII Volume of opportunities are always given to the students so that ‘ X TA S Y ’ s u c c e s s f u l l y. they can participate and excel in academic and co- Extracting talents, ideas, skills curricular activities. In addition to bring strongly from different fields was a committed teachers to this mission, our faculties are difficult task but we finally made given continuous training programme to enable them it possible. This edition of the to perform more effectively.
    [Show full text]